| Title | Aspects de la théorie de la perception chez les néoplatoniciens : sensation (αἴσθησις), sensation commune (κοινὴ αἴσθησις), sensibles communs (κοινὰ αἰσθητά) et conscience de soi (συναίσθησις) |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | Documenti e Studi sulla Tradizione Filosofica Medievale |
| Volume | 8 |
| Pages | 33–85 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
| Je résume : en ce qui concerne la possibilité pour les sensations d'avoir conscience de leur activité, Pseudo-Philopon se distingue aussi bien de Priscien que de Simplicius, puisqu’il n'attribue plus le moindre rôle à la sensation commune, mais accorde ce privilège à une faculté de l'âme raisonnable, à la faculté d'attention. [conclusion p. 85] |
| Online Resources | https://uni-koeln.sciebo.de/s/N9wzp13Ul2KftSa |
{"_index":"sire","_id":"643","_score":null,"_source":{"id":643,"authors_free":[{"id":918,"entry_id":643,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Aspects de la th\u00e9orie de la perception chez les n\u00e9oplatoniciens : sensation (\u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensation commune (\u03ba\u03bf\u03b9\u03bd\u1f74 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensibles communs (\u03ba\u03bf\u03b9\u03bd\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ac) et conscience de soi (\u03c3\u03c5\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2)","main_title":{"title":"Aspects de la th\u00e9orie de la perception chez les n\u00e9oplatoniciens : sensation (\u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensation commune (\u03ba\u03bf\u03b9\u03bd\u1f74 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensibles communs (\u03ba\u03bf\u03b9\u03bd\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ac) et conscience de soi (\u03c3\u03c5\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2)"},"abstract":"Je r\u00e9sume : en ce qui concerne la possibilit\u00e9 pour les sensations d'avoir conscience de leur activit\u00e9, Pseudo-Philopon se distingue aussi bien de Priscien que de Simplicius, puisqu\u2019il n'attribue plus le moindre r\u00f4le \u00e0 la sensation commune, mais accorde ce privil\u00e8ge \u00e0 une facult\u00e9 de l'\u00e2me raisonnable, \u00e0 la facult\u00e9 d'attention. [conclusion p. 85]","btype":3,"date":"1997","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/N9wzp13Ul2KftSa","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":643,"journal_id":null,"journal_name":"Documenti e Studi sulla Tradizione Filosofica Medievale","volume":"8","issue":"","pages":"33\u201385"}},"sort":[1997]}
| Title | Le commentaire philosophique continu dans l’Antiquité |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | AnTard (Antiquité Tardive. Revue internationale d’histoire et d’archéolog) |
| Volume | 5 |
| Pages | 169–176 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
| Opening with an overview of the historical development of the continuous philosophical commentary, this study aims to bring out the profound differences between modem philosophicalcommentaries and the Late Antique commentaries on Plato and Aristotle. The modem commentariesare concerned to explain the texts for an audience which is not defined. By contrast, the ancient commentaries belonged to a precise programme of reading the texts concerned, a programme which corresponded both to levels of knowledge and levels of spiritual progression. They were therefore addressed, depending on the type of text, to beginners, to intermediate or to very advanced students; and their content and method varied greatly according to the level of the intended readership. Furthermore, explaining the text was never an end in itself; the commentary was intended not so much to expand knowledge as to assist in the acquisition of a particular ethical attitude, leading to a particular way of life. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/bNInszbNd3YEzTp |
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| Title | Dans quel lieu le néoplatonicien Simplicius a-t-il fondé son école de mathématiques, et où a pu avoir lieu son entretien avec un manichéen? |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | The International Journal of the Platonic Tradition |
| Volume | 1 |
| Pages | 42–107 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
| The historian Agathias (Hist. II 30.3-31.4) relates that under the Emperor Justinian seven philosophers (Damascius, Simplicius, Eulamius, Priscianus, Hermeias, Diogenes, and Isidorus) sought refuge in Persia because of their own country’s anti-pagan laws but that they ultimately returned in 532 to the Roman Empire. There have been many hypotheses about the fate of these philosophers after their return. Most recently M. Tardieu has argued that these philosophers went to Harran, a town that was located on the Persian frontier and that remained mostly pagan until the tenth century. This hypothesis, which M. Tardieu had backed with a number of arguments, has found many echoes, both positive and negative, in subsequent secondary literature. Yet the complexity of the issue has never really been faced by Tardieu’s critics. For example, the fact that, according to Arab sources, Simplicius could found a famous school of mathematics has been completely neglected, as has the fact that details of the dogmas of Manicheanism, which he obtained through his encounter with a member of that sect, enable one to envision a Mesopotamian locale for this encounter. The present study aims at taking stock of the elements of this controversy, beginning with a detailed article by D. Watts and a review by C. Luna. Watts mostly bases his criticisms of M. Tardieu and me on Luna’s summary. In the conclusion (pages 58-59), I summarize the main points that seem to me to confirm M. Tardieu’s hypothesis. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/WI7RiFFpXjaRVSX |
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| Title | Simplicius - Commentaire sur le "Manuel" d'Épictète |
| Type | Monograph |
| Language | French |
| Date | 1995 |
| Publication Place | Leiden – New York – Köln |
| Publisher | Brill |
| Series | Philosophia antiqua |
| Volume | 66 |
| Categories | no categories |
| Author(s) | Simplicius |
| Editor(s) | Hadot, Ilsetraut |
| Translator(s) |
| The significance of Simplicius' commentary lies in the fact that it is a Neoplatonist interpretation of a Stoic text. This volume presents the first critical edition based on all the known manuscripts of this work and offers, in contrast to the edition of Schweighäuser (1800) and the recapitulation of this edition by Dübner (1840), a text which is more complete and improved. A long introduction places the work in the philosophical and historical context of its time and characterises it as a spiritual exercise. The edition is preceded by a summary of the history of the text. [authors abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/EkcAbzO7PVRNnwx |
{"_index":"sire","_id":"135","_score":null,"_source":{"id":135,"authors_free":[{"id":167,"entry_id":135,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}},{"id":1944,"entry_id":135,"agent_type":"person","is_normalised":null,"person_id":62,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Simplicius ","free_first_name":"","free_last_name":"","norm_person":{"id":62,"first_name":"Cilicius","last_name":"Simplicius ","full_name":"Simplicius Cilicius","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118642421","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius - Commentaire sur le \"Manuel\" d'\u00c9pict\u00e8te","main_title":{"title":"Simplicius - Commentaire sur le \"Manuel\" d'\u00c9pict\u00e8te"},"abstract":"The significance of Simplicius' commentary lies in the fact that it is a Neoplatonist interpretation of a Stoic text. This volume presents the first critical edition based on all the known manuscripts of this work and offers, in contrast to the edition of Schweigh\u00e4user (1800) and the recapitulation of this edition by D\u00fcbner (1840), a text which is more complete and improved. A long introduction places the work in the philosophical and historical context of its time and characterises it as a spiritual exercise. The edition is preceded by a summary of the history of the text. [authors abstract]","btype":1,"date":"1995","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/EkcAbzO7PVRNnwx","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":2,"role_name":"editor"}},{"id":62,"full_name":"Simplicius Cilicius","role":{"id":1,"role_name":"author"}}],"book":{"id":135,"pubplace":"Leiden \u2013 New York \u2013 K\u00f6ln","publisher":"Brill","series":"Philosophia antiqua","volume":"66","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[1995]}
| Title | Le Commentaire de Simplicius sur le Manuel d’Epictete comme Exercice Spirituel |
| Type | Book Section |
| Language | French |
| Date | 1995 |
| Published in | Esegesi, parafrasi e compilazione in età tardoantica: atti del terzo Convegno dell'Associazione di studi tardoantichi |
| Pages | 175-185 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | Moreschini, Claudio |
| Translator(s) |
| Dans mon livre Le problème du néoplatonisme alexandrin : Hiéroclès et Simplicius¹, j’ai expliqué d’une manière détaillée la place que tenait le commentaire sur le Manuel d’Épictète dans l’enseignement néoplatonicien. Il s’agissait de répondre à la question suivante : comment le néoplatonicien Simplicius pouvait-il se sentir la vocation de commenter le Manuel du stoïcien Épictète, et, qui plus est, dans la perspective de la métripathie aristotélicienne ? Je ne peux reprendre l’argumentation développée que j’ai donnée dans mon livre et je me borne à en résumer ici les principaux résultats. Les néoplatoniciens étaient persuadés qu’il fallait, pour pouvoir commencer avec profit les études de philosophie proprement dites, avoir acquis auparavant certaines dispositions morales et avoir de cette manière purifié son âme, au moins dans une certaine mesure. C’est ce que nous expliquent Simplicius, Ammonius, Philopon, Olympiodore et David (Élias) dans les introductions à leurs commentaires sur les Catégories d’Aristote, dans un chapitre traitant des qualités requises du bon auditeur (ou étudiant)². Mais pour cette formation morale pré-philosophique, il fallait, comme Simplicius et les autres commentateurs des Catégories l’expliquent dans un autre chapitre introductif³, une instruction qui soit une catéchèse purement parénétique, sans démonstrations logiques. Comme le disent Simplicius et Ammonius⁴, une telle instruction ne se trouve pas dans l’œuvre d’Aristote, par laquelle commençaient les études philosophiques des néoplatoniciens. Les traités d’Aristote sont remplis de divisions et de démonstrations, dont la compréhension présuppose la maîtrise de la méthode apodictique, que le débutant en philosophie ne possède pas. Ce ne sont donc pas les Éthiques d’Aristote qui peuvent fournir une instruction éthique préparatoire, continue Simplicius, mais des exhortations non techniques sous forme écrite ou non écrite, comme on en trouve beaucoup chez les pythagoriciens. La dernière allusion de Simplicius vise certainement les sentences pythagoriciennes et le célèbre Carmen aureum, qui a effectivement été commenté par les néoplatoniciens Hiéroclès, Jamblique⁵ et Proclus⁶. David (Élias), pour sa part, nomme les parénèses d’Isocrate⁷, visant de toute évidence les discours À Démonicos et À Nicoclès. Or, au début de son commentaire sur le Manuel d’Épictète⁸, Simplicius précise que le genre littéraire de cet ouvrage est celui des « courtes sentences » et des « maximes morales », et il ajoute que ce genre littéraire est analogue à celui que les pythagoriciens appellent préceptes (προστακτικαί). Nous pouvons donc être assurés de tenir là le motif du choix que Simplicius avait fait du Manuel d’Épictète. [introduction p. 51-52] |
| Online Resources | https://uni-koeln.sciebo.de/s/uXmnTeKsGQf7VkO |
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Je ne peux reprendre l\u2019argumentation d\u00e9velopp\u00e9e que j\u2019ai donn\u00e9e dans mon livre et je me borne \u00e0 en r\u00e9sumer ici les principaux r\u00e9sultats.\r\n\r\nLes n\u00e9oplatoniciens \u00e9taient persuad\u00e9s qu\u2019il fallait, pour pouvoir commencer avec profit les \u00e9tudes de philosophie proprement dites, avoir acquis auparavant certaines dispositions morales et avoir de cette mani\u00e8re purifi\u00e9 son \u00e2me, au moins dans une certaine mesure. C\u2019est ce que nous expliquent Simplicius, Ammonius, Philopon, Olympiodore et David (\u00c9lias) dans les introductions \u00e0 leurs commentaires sur les Cat\u00e9gories d\u2019Aristote, dans un chapitre traitant des qualit\u00e9s requises du bon auditeur (ou \u00e9tudiant)\u00b2.\r\n\r\nMais pour cette formation morale pr\u00e9-philosophique, il fallait, comme Simplicius et les autres commentateurs des Cat\u00e9gories l\u2019expliquent dans un autre chapitre introductif\u00b3, une instruction qui soit une cat\u00e9ch\u00e8se purement par\u00e9n\u00e9tique, sans d\u00e9monstrations logiques. Comme le disent Simplicius et Ammonius\u2074, une telle instruction ne se trouve pas dans l\u2019\u0153uvre d\u2019Aristote, par laquelle commen\u00e7aient les \u00e9tudes philosophiques des n\u00e9oplatoniciens.\r\n\r\nLes trait\u00e9s d\u2019Aristote sont remplis de divisions et de d\u00e9monstrations, dont la compr\u00e9hension pr\u00e9suppose la ma\u00eetrise de la m\u00e9thode apodictique, que le d\u00e9butant en philosophie ne poss\u00e8de pas. Ce ne sont donc pas les \u00c9thiques d\u2019Aristote qui peuvent fournir une instruction \u00e9thique pr\u00e9paratoire, continue Simplicius, mais des exhortations non techniques sous forme \u00e9crite ou non \u00e9crite, comme on en trouve beaucoup chez les pythagoriciens.\r\n\r\nLa derni\u00e8re allusion de Simplicius vise certainement les sentences pythagoriciennes et le c\u00e9l\u00e8bre Carmen aureum, qui a effectivement \u00e9t\u00e9 comment\u00e9 par les n\u00e9oplatoniciens Hi\u00e9rocl\u00e8s, Jamblique\u2075 et Proclus\u2076. David (\u00c9lias), pour sa part, nomme les par\u00e9n\u00e8ses d\u2019Isocrate\u2077, visant de toute \u00e9vidence les discours \u00c0 D\u00e9monicos et \u00c0 Nicocl\u00e8s.\r\n\r\nOr, au d\u00e9but de son commentaire sur le Manuel d\u2019\u00c9pict\u00e8te\u2078, Simplicius pr\u00e9cise que le genre litt\u00e9raire de cet ouvrage est celui des \u00ab courtes sentences \u00bb et des \u00ab maximes morales \u00bb, et il ajoute que ce genre litt\u00e9raire est analogue \u00e0 celui que les pythagoriciens appellent pr\u00e9ceptes (\u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03ba\u03c4\u03b9\u03ba\u03b1\u03af).\r\n\r\nNous pouvons donc \u00eatre assur\u00e9s de tenir l\u00e0 le motif du choix que Simplicius avait fait du Manuel d\u2019\u00c9pict\u00e8te. [introduction p. 51-52]","btype":2,"date":"1995","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/uXmnTeKsGQf7VkO","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}},{"id":556,"full_name":"Moreschini, Claudio","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1498,"section_of":1497,"pages":"175-185","is_catalog":null,"book":{"id":1497,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"it","title":"Esegesi, parafrasi e compilazione in et\u00e0 tardoantica: atti del terzo Convegno dell'Associazione di studi tardoantichi","title_transcript":"","title_translation":"","short_title":"Moreschini1995","has_no_author":null,"volume":null,"date":"1995","edition_no":null,"free_date":null,"abstract":"","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/9TdVasyOFO7lHMY","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1497,"pubplace":"Napoli","publisher":"M. 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| Title | Aristote dans l'enseignement philosophique néoplatonicien : les préfaces descommentaires sur les Catégories |
| Type | Article |
| Language | French |
| Date | 1992 |
| Journal | Revue de théologie et de philosophie |
| Volume | 124 |
| Issue | 4 |
| Pages | 407–425 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
| Cet article représente une contribution de plus à ma critique générale des thèses de Praechter selon lesquelles l'école néoplatonicienne dite «d'Alexandrie» se distinguerait, non seulement par le lieu de son enseignement, de celle dite «d'Athènes», mais encore et surtout par ses doctrines philosophiques et par son attitude envers T œuvre d'Aristote. La comparaison entre elles des préfaces des cinq commentaires néoplatoniciens des Catégories d'Aristote. dont l'un, celui de Simplicius, appartiendrait, selon Praechter, à l'école d'Athènes, et ceux des quatre autres à l'école d'Alexandrie, fait apparaître la concordance fondamentale de la philosophie néoplatonicienne qui était enseignée à Athènes avec celle qui était enseignée à Alexandrie: toutes deux interprètent la philosophie d'Aristote dans la même perspective néoplatonicienne et la même volonté d'harmoniser Platon et Aristote. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/7tyvPpwgQ6rj4sJ |
{"_index":"sire","_id":"668","_score":null,"_source":{"id":668,"authors_free":[{"id":979,"entry_id":668,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Aristote dans l'enseignement philosophique n\u00e9oplatonicien : les pr\u00e9faces descommentaires sur les Cat\u00e9gories","main_title":{"title":"Aristote dans l'enseignement philosophique n\u00e9oplatonicien : les pr\u00e9faces descommentaires sur les Cat\u00e9gories"},"abstract":"Cet article repr\u00e9sente une contribution de plus \u00e0 ma critique g\u00e9n\u00e9rale des th\u00e8ses de Praechter selon lesquelles l'\u00e9cole n\u00e9oplatonicienne dite \u00abd'Alexandrie\u00bb se distinguerait, non seulement par le lieu de son enseignement, de celle dite \u00abd'Ath\u00e8nes\u00bb, mais encore et surtout par ses\r\ndoctrines philosophiques et par son attitude envers T \u0153uvre d'Aristote. La comparaison entre elles des pr\u00e9faces des cinq commentaires n\u00e9oplatoniciens des Cat\u00e9gories d'Aristote. dont l'un, celui de Simplicius, appartiendrait, selon Praechter, \u00e0 l'\u00e9cole d'Ath\u00e8nes, et ceux des quatre autres \u00e0 l'\u00e9cole d'Alexandrie, fait appara\u00eetre la concordance fondamentale de la philosophie n\u00e9oplatonicienne qui \u00e9tait enseign\u00e9e \u00e0 Ath\u00e8nes avec celle qui \u00e9tait enseign\u00e9e \u00e0 Alexandrie: toutes deux interpr\u00e8tent la philosophie d'Aristote dans la m\u00eame perspective n\u00e9oplatonicienne et la m\u00eame volont\u00e9 d'harmoniser Platon et Aristote. [Author's abstract]","btype":3,"date":"1992","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/7tyvPpwgQ6rj4sJ","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":668,"journal_id":null,"journal_name":"Revue de th\u00e9ologie et de philosophie","volume":"124","issue":"4","pages":"407\u2013425"}},"sort":[1992]}
| Title | The Role of the Commentaries on Aristotle in the Teaching of Philosophy according to the Prefaces of the Neoplatonic Commentaries on the Categories |
| Type | Book Section |
| Language | English |
| Date | 1991 |
| Published in | Oxford Studies in Ancient Philosophy, Supplementary volume: Aristotle and the Later Tradition |
| Pages | 175-189 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | Blumenthal, Henry J. , Robinson, Howard |
| Translator(s) |
| This brief comparison between Plato and Aristotle reveals once again the attitude of our Alexandrian commentators—Philoponus, Olympiodorus, and Elias in the case I have just discussed—towards the philosophers: for them, the two philosophers are mutually complementary, but the genius of the divine Plato is superior to Aristotle. Aristotle only knows how to establish logical rules, which he discovers by analyzing the logical elements in Plato’s work, whereas Plato practiced logical proof spontaneously and intuitively without formulating the rules for it. Here again, we meet the principle of Aristotle’s inferiority to Plato, which determines the harmonizing trend as well as its limitations. Thanks to Marinus’ Life of Proclus and Damascius’ Life of Isidore, we know the role of the study of the works of Aristotle with commentary in the teaching of the School of Athens at the time when Syrianus, then Proclus, then Isidore ran the School. Syrianus initiated Proclus into Plato’s mystical doctrine after Proclus had been adequately prepared by studying the works of Aristotle, as if, so to speak, by way of preparatory or ‘minor’ mysteries. So, in directing Proclus’ studies, Syrianus proceeds in due order, as Marinus emphasizes, and ‘does not leap over the threshold’; in other words, Proclus proceeds in the set order and does not miss out any step in the teaching. Isidore, too, came to Plato’s philosophy after studying Aristotle. I hope to have shown in this paper that the part played by the study of and commentary on Aristotle’s works remained the same up to the end of Neoplatonism. Aristotle was never studied for his own sake by the Neoplatonists, but always as a necessary preparation for the philosophy of Plato. [conclusion p. 188-189] |
| Online Resources | https://uni-koeln.sciebo.de/s/mXkoXV2wq7SgBs3 |
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Here again, we meet the principle of Aristotle\u2019s inferiority to Plato, which determines the harmonizing trend as well as its limitations.\r\n\r\nThanks to Marinus\u2019 Life of Proclus and Damascius\u2019 Life of Isidore, we know the role of the study of the works of Aristotle with commentary in the teaching of the School of Athens at the time when Syrianus, then Proclus, then Isidore ran the School. Syrianus initiated Proclus into Plato\u2019s mystical doctrine after Proclus had been adequately prepared by studying the works of Aristotle, as if, so to speak, by way of preparatory or \u2018minor\u2019 mysteries.\r\n\r\nSo, in directing Proclus\u2019 studies, Syrianus proceeds in due order, as Marinus emphasizes, and \u2018does not leap over the threshold\u2019; in other words, Proclus proceeds in the set order and does not miss out any step in the teaching. Isidore, too, came to Plato\u2019s philosophy after studying Aristotle.\r\n\r\nI hope to have shown in this paper that the part played by the study of and commentary on Aristotle\u2019s works remained the same up to the end of Neoplatonism. Aristotle was never studied for his own sake by the Neoplatonists, but always as a necessary preparation for the philosophy of Plato. [conclusion p. 188-189]","btype":2,"date":"1991","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/mXkoXV2wq7SgBs3","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}},{"id":108,"full_name":"Blumenthal, Henry J.","role":{"id":2,"role_name":"editor"}},{"id":139,"full_name":"Robinson, Howard ","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":640,"section_of":354,"pages":"175-189","is_catalog":null,"book":{"id":354,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Oxford Studies in Ancient Philosophy, Supplementary volume: Aristotle and the Later Tradition","title_transcript":"","title_translation":"","short_title":"Blumenthal\/Robinson1991","has_no_author":null,"volume":null,"date":"1991","edition_no":null,"free_date":"1991","abstract":"This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the recognition of the philosophical interest and importance of the ideas which they expressed in their commentaries, is an exciting new development in ancient philosophy to which this book makes a unique and distinguished contribution.[official abstract]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/jxVlK6YghFkMcPK","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":354,"pubplace":"Oxford","publisher":"Clarendon Press","series":"Oxford Studies in Ancient Philosophy","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[1991]}
| Title | Aristote dans l'enseignement philosophique néoplatonicien : les préfaces descommentaires sur les Catégories |
| Type | Article |
| Language | French |
| Date | 1992 |
| Journal | Revue de théologie et de philosophie |
| Volume | 124 |
| Issue | 4 |
| Pages | 407–425 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
Cet article représente une contribution de plus à ma critique générale des thèses de Praechter selon lesquelles l'école néoplatonicienne dite «d'Alexandrie» se distinguerait, non seulement par le lieu de son enseignement, de celle dite «d'Athènes», mais encore et surtout par ses doctrines philosophiques et par son attitude envers T œuvre d'Aristote. La comparaison entre elles des préfaces des cinq commentaires néoplatoniciens des Catégories d'Aristote. dont l'un, celui de Simplicius, appartiendrait, selon Praechter, à l'école d'Athènes, et ceux des quatre autres à l'école d'Alexandrie, fait apparaître la concordance fondamentale de la philosophie néoplatonicienne qui était enseignée à Athènes avec celle qui était enseignée à Alexandrie: toutes deux interprètent la philosophie d'Aristote dans la même perspective néoplatonicienne et la même volonté d'harmoniser Platon et Aristote. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/7tyvPpwgQ6rj4sJ |
{"_index":"sire","_id":"668","_score":null,"_source":{"id":668,"authors_free":[{"id":979,"entry_id":668,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Aristote dans l'enseignement philosophique n\u00e9oplatonicien : les pr\u00e9faces descommentaires sur les Cat\u00e9gories","main_title":{"title":"Aristote dans l'enseignement philosophique n\u00e9oplatonicien : les pr\u00e9faces descommentaires sur les Cat\u00e9gories"},"abstract":"Cet article repr\u00e9sente une contribution de plus \u00e0 ma critique g\u00e9n\u00e9rale des th\u00e8ses de Praechter selon lesquelles l'\u00e9cole n\u00e9oplatonicienne dite \u00abd'Alexandrie\u00bb se distinguerait, non seulement par le lieu de son enseignement, de celle dite \u00abd'Ath\u00e8nes\u00bb, mais encore et surtout par ses\r\ndoctrines philosophiques et par son attitude envers T \u0153uvre d'Aristote. La comparaison entre elles des pr\u00e9faces des cinq commentaires n\u00e9oplatoniciens des Cat\u00e9gories d'Aristote. dont l'un, celui de Simplicius, appartiendrait, selon Praechter, \u00e0 l'\u00e9cole d'Ath\u00e8nes, et ceux des quatre autres \u00e0 l'\u00e9cole d'Alexandrie, fait appara\u00eetre la concordance fondamentale de la philosophie n\u00e9oplatonicienne qui \u00e9tait enseign\u00e9e \u00e0 Ath\u00e8nes avec celle qui \u00e9tait enseign\u00e9e \u00e0 Alexandrie: toutes deux interpr\u00e8tent la philosophie d'Aristote dans la m\u00eame perspective n\u00e9oplatonicienne et la m\u00eame volont\u00e9 d'harmoniser Platon et Aristote. [Author's abstract]","btype":3,"date":"1992","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/7tyvPpwgQ6rj4sJ","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":668,"journal_id":null,"journal_name":"Revue de th\u00e9ologie et de philosophie","volume":"124","issue":"4","pages":"407\u2013425"}},"sort":["Aristote dans l'enseignement philosophique n\u00e9oplatonicien : les pr\u00e9faces descommentaires sur les Cat\u00e9gories"]}
| Title | Aspects de la théorie de la perception chez les néoplatoniciens : sensation (αἴσθησις), sensation commune (κοινὴ αἴσθησις), sensibles communs (κοινὰ αἰσθητά) et conscience de soi (συναίσθησις) |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | Documenti e Studi sulla Tradizione Filosofica Medievale |
| Volume | 8 |
| Pages | 33–85 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
Je résume : en ce qui concerne la possibilité pour les sensations d'avoir conscience de leur activité, Pseudo-Philopon se distingue aussi bien de Priscien que de Simplicius, puisqu’il n'attribue plus le moindre rôle à la sensation commune, mais accorde ce privilège à une faculté de l'âme raisonnable, à la faculté d'attention. [conclusion p. 85] |
| Online Resources | https://uni-koeln.sciebo.de/s/N9wzp13Ul2KftSa |
{"_index":"sire","_id":"643","_score":null,"_source":{"id":643,"authors_free":[{"id":918,"entry_id":643,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Aspects de la th\u00e9orie de la perception chez les n\u00e9oplatoniciens : sensation (\u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensation commune (\u03ba\u03bf\u03b9\u03bd\u1f74 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensibles communs (\u03ba\u03bf\u03b9\u03bd\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ac) et conscience de soi (\u03c3\u03c5\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2)","main_title":{"title":"Aspects de la th\u00e9orie de la perception chez les n\u00e9oplatoniciens : sensation (\u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensation commune (\u03ba\u03bf\u03b9\u03bd\u1f74 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensibles communs (\u03ba\u03bf\u03b9\u03bd\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ac) et conscience de soi (\u03c3\u03c5\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2)"},"abstract":"Je r\u00e9sume : en ce qui concerne la possibilit\u00e9 pour les sensations d'avoir conscience de leur activit\u00e9, Pseudo-Philopon se distingue aussi bien de Priscien que de Simplicius, puisqu\u2019il n'attribue plus le moindre r\u00f4le \u00e0 la sensation commune, mais accorde ce privil\u00e8ge \u00e0 une facult\u00e9 de l'\u00e2me raisonnable, \u00e0 la facult\u00e9 d'attention. [conclusion p. 85]","btype":3,"date":"1997","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/N9wzp13Ul2KftSa","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":643,"journal_id":null,"journal_name":"Documenti e Studi sulla Tradizione Filosofica Medievale","volume":"8","issue":"","pages":"33\u201385"}},"sort":["Aspects de la th\u00e9orie de la perception chez les n\u00e9oplatoniciens : sensation (\u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensation commune (\u03ba\u03bf\u03b9\u03bd\u1f74 \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2), sensibles communs (\u03ba\u03bf\u03b9\u03bd\u1f70 \u03b1\u1f30\u03c3\u03b8\u03b7\u03c4\u03ac) et conscience de soi (\u03c3\u03c5\u03bd\u03b1\u03af\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2)"]}
| Title | Dans quel lieu le néoplatonicien Simplicius a-t-il fondé son école de mathématiques, et où a pu avoir lieu son entretien avec un manichéen? |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | The International Journal of the Platonic Tradition |
| Volume | 1 |
| Pages | 42–107 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
The historian Agathias (Hist. II 30.3-31.4) relates that under the Emperor Justinian seven philosophers (Damascius, Simplicius, Eulamius, Priscianus, Hermeias, Diogenes, and Isidorus) sought refuge in Persia because of their own country’s anti-pagan laws but that they ultimately returned in 532 to the Roman Empire. There have been many hypotheses about the fate of these philosophers after their return. Most recently M. Tardieu has argued that these philosophers went to Harran, a town that was located on the Persian frontier and that remained mostly pagan until the tenth century. This hypothesis, which M. Tardieu had backed with a number of arguments, has found many echoes, both positive and negative, in subsequent secondary literature. Yet the complexity of the issue has never really been faced by Tardieu’s critics. For example, the fact that, according to Arab sources, Simplicius could found a famous school of mathematics has been completely neglected, as has the fact that details of the dogmas of Manicheanism, which he obtained through his encounter with a member of that sect, enable one to envision a Mesopotamian locale for this encounter. The present study aims at taking stock of the elements of this controversy, beginning with a detailed article by D. Watts and a review by C. Luna. Watts mostly bases his criticisms of M. Tardieu and me on Luna’s summary. In the conclusion (pages 58-59), I summarize the main points that seem to me to confirm M. Tardieu’s hypothesis. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/WI7RiFFpXjaRVSX |
{"_index":"sire","_id":"698","_score":null,"_source":{"id":698,"authors_free":[{"id":1038,"entry_id":698,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?","main_title":{"title":"Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?"},"abstract":"The historian Agathias (Hist. II 30.3-31.4) relates that under the Emperor Justinian seven philosophers (Damascius, Simplicius, Eulamius, Priscianus, Hermeias, Diogenes, and Isidorus) sought refuge in Persia because of their own country\u2019s anti-pagan laws but that they ultimately returned in 532 to the Roman Empire. There have been many hypotheses about the fate of these philosophers after their return. Most recently M. Tardieu has argued that these philosophers went to Harran, a town that was located on the Persian frontier and that remained mostly pagan until the tenth century. This hypothesis, which M. Tardieu had backed with a number of arguments, has found many echoes, both positive and negative, in subsequent secondary literature. Yet the complexity of the issue has never really been faced by Tardieu\u2019s critics. For example, the fact that, according to Arab sources, Simplicius could found a famous school of mathematics has been completely neglected, as has the fact that details of the dogmas of Manicheanism, which he obtained through his encounter with a member of that sect, enable one to envision a Mesopotamian locale for this encounter. The present study aims at taking stock of the elements of this controversy, beginning with a detailed article by D. Watts and a review by C. Luna. Watts mostly bases his criticisms of M. Tardieu and me on Luna\u2019s summary. In the conclusion (pages 58-59), I summarize the main points that seem to me to confirm M. Tardieu\u2019s hypothesis. [Author's abstract]","btype":3,"date":"1997","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/WI7RiFFpXjaRVSX","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":698,"journal_id":null,"journal_name":"The International Journal of the Platonic Tradition","volume":"1","issue":"","pages":"42\u2013107"}},"sort":["Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?"]}
| Title | Le Commentaire de Simplicius sur le Manuel d’Epictete comme Exercice Spirituel |
| Type | Book Section |
| Language | French |
| Date | 1995 |
| Published in | Esegesi, parafrasi e compilazione in età tardoantica: atti del terzo Convegno dell'Associazione di studi tardoantichi |
| Pages | 175-185 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | Moreschini, Claudio |
| Translator(s) |
Dans mon livre Le problème du néoplatonisme alexandrin : Hiéroclès et Simplicius¹, j’ai expliqué d’une manière détaillée la place que tenait le commentaire sur le Manuel d’Épictète dans l’enseignement néoplatonicien. Il s’agissait de répondre à la question suivante : comment le néoplatonicien Simplicius pouvait-il se sentir la vocation de commenter le Manuel du stoïcien Épictète, et, qui plus est, dans la perspective de la métripathie aristotélicienne ? Je ne peux reprendre l’argumentation développée que j’ai donnée dans mon livre et je me borne à en résumer ici les principaux résultats. Les néoplatoniciens étaient persuadés qu’il fallait, pour pouvoir commencer avec profit les études de philosophie proprement dites, avoir acquis auparavant certaines dispositions morales et avoir de cette manière purifié son âme, au moins dans une certaine mesure. C’est ce que nous expliquent Simplicius, Ammonius, Philopon, Olympiodore et David (Élias) dans les introductions à leurs commentaires sur les Catégories d’Aristote, dans un chapitre traitant des qualités requises du bon auditeur (ou étudiant)². Mais pour cette formation morale pré-philosophique, il fallait, comme Simplicius et les autres commentateurs des Catégories l’expliquent dans un autre chapitre introductif³, une instruction qui soit une catéchèse purement parénétique, sans démonstrations logiques. Comme le disent Simplicius et Ammonius⁴, une telle instruction ne se trouve pas dans l’œuvre d’Aristote, par laquelle commençaient les études philosophiques des néoplatoniciens. Les traités d’Aristote sont remplis de divisions et de démonstrations, dont la compréhension présuppose la maîtrise de la méthode apodictique, que le débutant en philosophie ne possède pas. Ce ne sont donc pas les Éthiques d’Aristote qui peuvent fournir une instruction éthique préparatoire, continue Simplicius, mais des exhortations non techniques sous forme écrite ou non écrite, comme on en trouve beaucoup chez les pythagoriciens. La dernière allusion de Simplicius vise certainement les sentences pythagoriciennes et le célèbre Carmen aureum, qui a effectivement été commenté par les néoplatoniciens Hiéroclès, Jamblique⁵ et Proclus⁶. David (Élias), pour sa part, nomme les parénèses d’Isocrate⁷, visant de toute évidence les discours À Démonicos et À Nicoclès. Or, au début de son commentaire sur le Manuel d’Épictète⁸, Simplicius précise que le genre littéraire de cet ouvrage est celui des « courtes sentences » et des « maximes morales », et il ajoute que ce genre littéraire est analogue à celui que les pythagoriciens appellent préceptes (προστακτικαί). Nous pouvons donc être assurés de tenir là le motif du choix que Simplicius avait fait du Manuel d’Épictète. [introduction p. 51-52] |
| Online Resources | https://uni-koeln.sciebo.de/s/uXmnTeKsGQf7VkO |
{"_index":"sire","_id":"1498","_score":null,"_source":{"id":1498,"authors_free":[{"id":2598,"entry_id":1498,"agent_type":"person","is_normalised":1,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}},{"id":2599,"entry_id":1498,"agent_type":"person","is_normalised":1,"person_id":556,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Moreschini, Claudio","free_first_name":"Claudio","free_last_name":"Moreschini","norm_person":{"id":556,"first_name":"Claudio","last_name":"Moreschini","full_name":"Moreschini, Claudio","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1028672292","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Le Commentaire de Simplicius sur le Manuel d\u2019Epictete comme Exercice Spirituel","main_title":{"title":"Le Commentaire de Simplicius sur le Manuel d\u2019Epictete comme Exercice Spirituel"},"abstract":"Dans mon livre Le probl\u00e8me du n\u00e9oplatonisme alexandrin : Hi\u00e9rocl\u00e8s et Simplicius\u00b9, j\u2019ai expliqu\u00e9 d\u2019une mani\u00e8re d\u00e9taill\u00e9e la place que tenait le commentaire sur le Manuel d\u2019\u00c9pict\u00e8te dans l\u2019enseignement n\u00e9oplatonicien.\r\n\r\nIl s\u2019agissait de r\u00e9pondre \u00e0 la question suivante : comment le n\u00e9oplatonicien Simplicius pouvait-il se sentir la vocation de commenter le Manuel du sto\u00efcien \u00c9pict\u00e8te, et, qui plus est, dans la perspective de la m\u00e9tripathie aristot\u00e9licienne ? Je ne peux reprendre l\u2019argumentation d\u00e9velopp\u00e9e que j\u2019ai donn\u00e9e dans mon livre et je me borne \u00e0 en r\u00e9sumer ici les principaux r\u00e9sultats.\r\n\r\nLes n\u00e9oplatoniciens \u00e9taient persuad\u00e9s qu\u2019il fallait, pour pouvoir commencer avec profit les \u00e9tudes de philosophie proprement dites, avoir acquis auparavant certaines dispositions morales et avoir de cette mani\u00e8re purifi\u00e9 son \u00e2me, au moins dans une certaine mesure. C\u2019est ce que nous expliquent Simplicius, Ammonius, Philopon, Olympiodore et David (\u00c9lias) dans les introductions \u00e0 leurs commentaires sur les Cat\u00e9gories d\u2019Aristote, dans un chapitre traitant des qualit\u00e9s requises du bon auditeur (ou \u00e9tudiant)\u00b2.\r\n\r\nMais pour cette formation morale pr\u00e9-philosophique, il fallait, comme Simplicius et les autres commentateurs des Cat\u00e9gories l\u2019expliquent dans un autre chapitre introductif\u00b3, une instruction qui soit une cat\u00e9ch\u00e8se purement par\u00e9n\u00e9tique, sans d\u00e9monstrations logiques. Comme le disent Simplicius et Ammonius\u2074, une telle instruction ne se trouve pas dans l\u2019\u0153uvre d\u2019Aristote, par laquelle commen\u00e7aient les \u00e9tudes philosophiques des n\u00e9oplatoniciens.\r\n\r\nLes trait\u00e9s d\u2019Aristote sont remplis de divisions et de d\u00e9monstrations, dont la compr\u00e9hension pr\u00e9suppose la ma\u00eetrise de la m\u00e9thode apodictique, que le d\u00e9butant en philosophie ne poss\u00e8de pas. Ce ne sont donc pas les \u00c9thiques d\u2019Aristote qui peuvent fournir une instruction \u00e9thique pr\u00e9paratoire, continue Simplicius, mais des exhortations non techniques sous forme \u00e9crite ou non \u00e9crite, comme on en trouve beaucoup chez les pythagoriciens.\r\n\r\nLa derni\u00e8re allusion de Simplicius vise certainement les sentences pythagoriciennes et le c\u00e9l\u00e8bre Carmen aureum, qui a effectivement \u00e9t\u00e9 comment\u00e9 par les n\u00e9oplatoniciens Hi\u00e9rocl\u00e8s, Jamblique\u2075 et Proclus\u2076. David (\u00c9lias), pour sa part, nomme les par\u00e9n\u00e8ses d\u2019Isocrate\u2077, visant de toute \u00e9vidence les discours \u00c0 D\u00e9monicos et \u00c0 Nicocl\u00e8s.\r\n\r\nOr, au d\u00e9but de son commentaire sur le Manuel d\u2019\u00c9pict\u00e8te\u2078, Simplicius pr\u00e9cise que le genre litt\u00e9raire de cet ouvrage est celui des \u00ab courtes sentences \u00bb et des \u00ab maximes morales \u00bb, et il ajoute que ce genre litt\u00e9raire est analogue \u00e0 celui que les pythagoriciens appellent pr\u00e9ceptes (\u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03ba\u03c4\u03b9\u03ba\u03b1\u03af).\r\n\r\nNous pouvons donc \u00eatre assur\u00e9s de tenir l\u00e0 le motif du choix que Simplicius avait fait du Manuel d\u2019\u00c9pict\u00e8te. [introduction p. 51-52]","btype":2,"date":"1995","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/uXmnTeKsGQf7VkO","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}},{"id":556,"full_name":"Moreschini, Claudio","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1498,"section_of":1497,"pages":"175-185","is_catalog":null,"book":{"id":1497,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"it","title":"Esegesi, parafrasi e compilazione in et\u00e0 tardoantica: atti del terzo Convegno dell'Associazione di studi tardoantichi","title_transcript":"","title_translation":"","short_title":"Moreschini1995","has_no_author":null,"volume":null,"date":"1995","edition_no":null,"free_date":null,"abstract":"","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/9TdVasyOFO7lHMY","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1497,"pubplace":"Napoli","publisher":"M. D'Auria","series":"Collectanea (D'Auria)","volume":"9","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Le Commentaire de Simplicius sur le Manuel d\u2019Epictete comme Exercice Spirituel"]}
| Title | Le commentaire philosophique continu dans l’Antiquité |
| Type | Article |
| Language | French |
| Date | 1997 |
| Journal | AnTard (Antiquité Tardive. Revue internationale d’histoire et d’archéolog) |
| Volume | 5 |
| Pages | 169–176 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
Opening with an overview of the historical development of the continuous philosophical commentary, this study aims to bring out the profound differences between modem philosophicalcommentaries and the Late Antique commentaries on Plato and Aristotle. The modem commentariesare concerned to explain the texts for an audience which is not defined. By contrast, the ancient commentaries belonged to a precise programme of reading the texts concerned, a programme which corresponded both to levels of knowledge and levels of spiritual progression. They were therefore addressed, depending on the type of text, to beginners, to intermediate or to very advanced students; and their content and method varied greatly according to the level of the intended readership. Furthermore, explaining the text was never an end in itself; the commentary was intended not so much to expand knowledge as to assist in the acquisition of a particular ethical attitude, leading to a particular way of life. [Author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/bNInszbNd3YEzTp |
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| Title | Simplicius - Commentaire sur le "Manuel" d'Épictète |
| Type | Monograph |
| Language | French |
| Date | 1995 |
| Publication Place | Leiden – New York – Köln |
| Publisher | Brill |
| Series | Philosophia antiqua |
| Volume | 66 |
| Categories | no categories |
| Author(s) | , Simplicius |
| Editor(s) | Hadot, Ilsetraut |
| Translator(s) |
The significance of Simplicius' commentary lies in the fact that it is a Neoplatonist interpretation of a Stoic text. This volume presents the first critical edition based on all the known manuscripts of this work and offers, in contrast to the edition of Schweighäuser (1800) and the recapitulation of this edition by Dübner (1840), a text which is more complete and improved. A long introduction places the work in the philosophical and historical context of its time and characterises it as a spiritual exercise. The edition is preceded by a summary of the history of the text. [authors abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/EkcAbzO7PVRNnwx |
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| Title | The Role of the Commentaries on Aristotle in the Teaching of Philosophy according to the Prefaces of the Neoplatonic Commentaries on the Categories |
| Type | Book Section |
| Language | English |
| Date | 1991 |
| Published in | Oxford Studies in Ancient Philosophy, Supplementary volume: Aristotle and the Later Tradition |
| Pages | 175-189 |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | Blumenthal, Henry J. , Robinson, Howard |
| Translator(s) |
This brief comparison between Plato and Aristotle reveals once again the attitude of our Alexandrian commentators—Philoponus, Olympiodorus, and Elias in the case I have just discussed—towards the philosophers: for them, the two philosophers are mutually complementary, but the genius of the divine Plato is superior to Aristotle. Aristotle only knows how to establish logical rules, which he discovers by analyzing the logical elements in Plato’s work, whereas Plato practiced logical proof spontaneously and intuitively without formulating the rules for it. Here again, we meet the principle of Aristotle’s inferiority to Plato, which determines the harmonizing trend as well as its limitations. Thanks to Marinus’ Life of Proclus and Damascius’ Life of Isidore, we know the role of the study of the works of Aristotle with commentary in the teaching of the School of Athens at the time when Syrianus, then Proclus, then Isidore ran the School. Syrianus initiated Proclus into Plato’s mystical doctrine after Proclus had been adequately prepared by studying the works of Aristotle, as if, so to speak, by way of preparatory or ‘minor’ mysteries. So, in directing Proclus’ studies, Syrianus proceeds in due order, as Marinus emphasizes, and ‘does not leap over the threshold’; in other words, Proclus proceeds in the set order and does not miss out any step in the teaching. Isidore, too, came to Plato’s philosophy after studying Aristotle. I hope to have shown in this paper that the part played by the study of and commentary on Aristotle’s works remained the same up to the end of Neoplatonism. Aristotle was never studied for his own sake by the Neoplatonists, but always as a necessary preparation for the philosophy of Plato. [conclusion p. 188-189] |
| Online Resources | https://uni-koeln.sciebo.de/s/mXkoXV2wq7SgBs3 |
{"_index":"sire","_id":"640","_score":null,"_source":{"id":640,"authors_free":[{"id":909,"entry_id":640,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}},{"id":910,"entry_id":640,"agent_type":null,"is_normalised":null,"person_id":108,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Blumenthal, Henry J.","free_first_name":"Henry J.","free_last_name":"Blumenthal","norm_person":{"id":108,"first_name":"Henry J.","last_name":"Blumenthal","full_name":"Blumenthal, Henry J.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1051543967","viaf_url":"","db_url":"","from_claudius":null}},{"id":911,"entry_id":640,"agent_type":null,"is_normalised":null,"person_id":139,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Robinson, Howard","free_first_name":"Howard","free_last_name":"Robinson","norm_person":{"id":139,"first_name":"Robinson","last_name":"Howard ","full_name":"Robinson, Howard ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/172347122","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"The Role of the Commentaries on Aristotle in the Teaching of Philosophy according to the Prefaces of the Neoplatonic Commentaries on the Categories","main_title":{"title":"The Role of the Commentaries on Aristotle in the Teaching of Philosophy according to the Prefaces of the Neoplatonic Commentaries on the Categories"},"abstract":"This brief comparison between Plato and Aristotle reveals once again the attitude of our Alexandrian commentators\u2014Philoponus, Olympiodorus, and Elias in the case I have just discussed\u2014towards the philosophers: for them, the two philosophers are mutually complementary, but the genius of the divine Plato is superior to Aristotle.\r\n\r\nAristotle only knows how to establish logical rules, which he discovers by analyzing the logical elements in Plato\u2019s work, whereas Plato practiced logical proof spontaneously and intuitively without formulating the rules for it. Here again, we meet the principle of Aristotle\u2019s inferiority to Plato, which determines the harmonizing trend as well as its limitations.\r\n\r\nThanks to Marinus\u2019 Life of Proclus and Damascius\u2019 Life of Isidore, we know the role of the study of the works of Aristotle with commentary in the teaching of the School of Athens at the time when Syrianus, then Proclus, then Isidore ran the School. Syrianus initiated Proclus into Plato\u2019s mystical doctrine after Proclus had been adequately prepared by studying the works of Aristotle, as if, so to speak, by way of preparatory or \u2018minor\u2019 mysteries.\r\n\r\nSo, in directing Proclus\u2019 studies, Syrianus proceeds in due order, as Marinus emphasizes, and \u2018does not leap over the threshold\u2019; in other words, Proclus proceeds in the set order and does not miss out any step in the teaching. Isidore, too, came to Plato\u2019s philosophy after studying Aristotle.\r\n\r\nI hope to have shown in this paper that the part played by the study of and commentary on Aristotle\u2019s works remained the same up to the end of Neoplatonism. Aristotle was never studied for his own sake by the Neoplatonists, but always as a necessary preparation for the philosophy of Plato. [conclusion p. 188-189]","btype":2,"date":"1991","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/mXkoXV2wq7SgBs3","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}},{"id":108,"full_name":"Blumenthal, Henry J.","role":{"id":2,"role_name":"editor"}},{"id":139,"full_name":"Robinson, Howard ","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":640,"section_of":354,"pages":"175-189","is_catalog":null,"book":{"id":354,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Oxford Studies in Ancient Philosophy, Supplementary volume: Aristotle and the Later Tradition","title_transcript":"","title_translation":"","short_title":"Blumenthal\/Robinson1991","has_no_author":null,"volume":null,"date":"1991","edition_no":null,"free_date":"1991","abstract":"This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the recognition of the philosophical interest and importance of the ideas which they expressed in their commentaries, is an exciting new development in ancient philosophy to which this book makes a unique and distinguished contribution.[official abstract]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/jxVlK6YghFkMcPK","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":354,"pubplace":"Oxford","publisher":"Clarendon Press","series":"Oxford Studies in Ancient Philosophy","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["The Role of the Commentaries on Aristotle in the Teaching of Philosophy according to the Prefaces of the Neoplatonic Commentaries on the Categories"]}